This ruling is supported by what Layla al-Thaqafiyyah reported: “I was among those who washed Umm Kulthūm, the daughter of the Messenger of Allah ﷺ, when she passed away. The first item the Messenger of Allah ﷺ handed to us was the ḥiqāʾ, then the dirʿ, then the khimār, then the milḥafah, and after that she was wrapped in the final sheet.” (1) The ḥiqāʾ is the waist-wrapper (izār).

Imam al-Shawkani remarked in Nayl al-Awtar: “This hadith indicates that the prescribed shroud for a woman consists of a waist-wrapper (izār), a tunic (dirʿ), a head-scarf (khimār), an outer wrap (milḥafah), and an overall sheet (draj).” End quote. Nayl al-Awtar (4|42).

[What to do with the hair of a deceased woman]
3 – The hair of a deceased woman should be divided into three braids and laid behind her. This is based on the hadith of Umm ʿAtiyyah describing the washing of the Prophet’s daughter: “So we plaited her hair into three braids and laid them behind her.” (2)

[The ruling on women following funeral processions]
4 – Regarding women accompanying funeral processions: Umm ʿAtiyyah said, “We were forbidden to follow the funerals, but it was not made binding upon us.” Agreed upon. The wording outwardly conveys prohibition, and her remark “but it was not made binding upon us,” about which Ibn Taymiyyah commented in Majmuʿ al-Fatāwā (24|355): “She may have meant that the prohibition was not heavily emphasized; that does not nullify its being forbidden. Or she may have assumed it was not a prohibition of strict illegality. The decisive proof, however, lies in the statement of the Prophet ﷺ, not in someone else’s assumption.”